50) As was stated above, there are two kinds of Malchut in each Partzuf: Malchut that makes a Zivug and Malchut that prevents the light from entering. Because of the Zivug de Haka’a that occurs on the Masach of the first Malchut, the 10 Sefirot of the Reflected Light emerge. They rise and dress onto the Upper Light, dividing it into ten Sefirot de Rosh, i.e., purely the roots of the Kelim.
Then this Malchut expands downwards from the Masach via the ten Sefirot, spreading by the ten Sefirot de Guf, which means dressing of the light in the finished Kelim.
The ten Sefirot de Guf are divided into two parts: the Toch and the Sof. The position of the ten Sefirot de Toch is from the Peh to the Tabur, where the lights dress in the Kelim. From the Tabur down to the “Sium Reglav” is the place of the ten Sefirot de Sof and Sium. It means that here Malchut restricts the reception of the light in each Sefira, having reached the maximum corresponding to the particular size of the Masach, until it reaches Malchut de Malchut, which is totally unfit to receive the light.
This stage is called “the toe-tips of the Partzuf”. From that point and below there is an empty space devoid of the light (“Halal Panuy”). Both kinds of ten Sefirot de Toch and Sof descend from the ten Sefirot de Rosh and are included in Malchut Mizdaveget, since it has power to dress the Ohr Hozer on the Ohr Elion.
There is also the force of the Masach that prevents the light from entering Malchut and raises the Ohr Hozer. These two forces are merely the roots, the germs of the Kelim. Then the first force of dressing the light from the Peh to the Tabur in the Toch of the Partzuf is activated, while the second restricting force starts acting in the ten Sefirot de Sof and Sium, from the Tabur down to the Sium Reglav.
If we examine the entire Partzuf, i.e., the Rosh, Toch and Sof as a single whole like the common ten Sefirot, it turns out that the Rosh corresponds to the Sefirot Keter, Hochma and Bina – KaHaB, Gimel Rishonot, Gar (the three first Sefirot). Toch, i.e., the area from the Peh to the Tabur corresponds to the Sefirot Hesed, Gvurah, and Tifferet (HaGaT). Sof, i.e., the area from the Tabur and below corresponds to the Sefirot Netzah, Hod, Yesod and Malchut (NHYM).
As it was said, the science of Kabbalah operates with its own special language of formulas, definitions, symbols, and graphs. The light is the sensation of the most exquisite pleasure. Then this sensation is graded into different parts according to its quantity and the quality. This is the source of the five lights of NaRaNHaY; each of them in turn consists of its own five lights.
They depend on the sensation, the desire, the quality, and property of this desire, its intention and its selective abilities. Then the text describes the connection between the receiver’s properties (the Kli, sensor) and the perceptible information that it feels. In other words, all the perceptible information becomes strictly scientific, which allows one to describe these feelings.
Neither psychology nor psychiatry can graduate it all, for they lack this mathematical data. Each person reacts in his own way in a certain situation; there is no common approach. In Kabbalah, the desire created by the Creator reveals itself completely. Everything is most accurately defined and described. Kabbalah provides the general method of attainment of the entire Universe.
When man is on a certain spiritual level, he can qualitatively and quantitatively measure his own actions, vis-à-vis someone else who has already mastered and described this level.
Each fragment of the Universe includes some other fragment in one of its Sefirot. So each person in one of his private sensations can feel someone else, i.e., include that person in himself or be included in the other. Thus, through self-knowledge and learning about his source with the help of Kabbalah, man gets to know other people and the entire Universe.
The desire, Behina Dalet, is positioned in the area from the Peh to the Sium, i.e., these are the Toch and the Sof of the body of the spiritual Partzuf. Depending on its screen, it divides itself into two parts. First, it pushes away the light and refuses to receive it in any of its desires. At this time, the Ohr Hassadim spreads inside Malchut. Then the desire to receive a portion of the light for the sake of the Creator spreads through it.
What does this reception for the sake of the Creator mean? Let us take an example from our world. Suppose you would like to do something really nice for a certain person. If he finds out that you did something for him, you will definitely derive some benefit from it; say respect etc. In the spiritual world, neither I, nor someone I want to please, must know about it. Otherwise it will not be true giving.
Let us assume that man wishes to absorb everything. Later he refused to receive anything for himself, and afterwards feels the 'desire to give' everything to someone else to please him. This last stage is called Bina. When man is in this state, the Ohr Hassadim (pleasure from giving) enters him.
However, the one he wished to please says, “If you really want to please me, start receiving.” Now you, as it were, should act in defiance of your previous 'desire to give' and start receiving for his sake. This is extremely difficult to do. You cannot use all your 'desire to give' on receiving for someone’s sake.
It is very difficult to receive for someone else’s sake. You have to act in accordance with your innate egoism, i.e., to receive, but with an intention opposite to egoism – receive for the sake of the giver. Hence, it can only be done gradually.
We see it in the example of Galgalta, which accepted the light only in the Toch, leaving the Sof empty; then the light of the Hassadim filled it.
“Halal Panuy” constitutes those egoistic desires that have no screen. However, they will manifest only after the Breaking of the Kelim.
Galgalta acts according to the law of TA. Later on, we will study the structure of the Partzufim in compliance with the law of TB (Tzimtzum Bet). All elements created there will be reflected in the structure of man’s soul.
51) One also has to know that TA was referred exclusively to the Ohr Hochma, which was in the Kli, the 'desire to receive', which ended in the Behina Dalet. A Tzimtzum was made and the Masach was created on this specific Behina. The Ohr Hassadim, however, was not restricted at all, since its Kli is the 'desire to bestow', which has no Aviut, and whose properties do not differ from those of the Creator, hence require no correction.
As was already stated, the Creator’s light is one and indivisible; the Ohr Hochma and the Ohr Hassadim are inseparably connected and spreading together, filling the vessels. According to its inner properties, the Kli distinguishes various kinds of pleasure in the light – the Ohr Hochma (pleasure from the direct reception of the light) and the Ohr Hassadim (pleasure from the equivalence of the vessel’s inner properties with those of the Creator).
Therefore when, after TA, the light exits from the Kelim, the Ohr Hassadim stops spreading in Malchut as well as the Ohr Hochma, while there was no Restriction on the Ohr Hassadim. If the Ohr Hassadim had been able to enter Malchut, which resisted the light of Hochma, the light would have been shattered in it, for the Ohr Hassadim would have had to completely separate from the Ohr Hochma. Nevertheless, since that is impossible, Malchut Mesayemet is left quite empty of even the light of the Hassadim.
One can give infinitely; there is no ban on it. Everything that was ever created in Malchut of the World of Infinity is based on the restriction imposed on the 'desire to receive'. If man feels a powerful desire and it is genuine, he will hear the Creator say “If you really wish to give, start receiving”.
This will be the measure of giving. In fact, there is nothing man can possibly give, since he does not generate the light; but only consumes it. We can “give” only our intention; in action, we can at most either receive or not receive.
Man’s true natural desire is to receive. Look at a small child; it is pure egoism in action. We are born with it. In our world, I can refrain from using this desire. I want to receive or do something, but I will restrict myself, will not take advantage of my desire. To that end, I must imagine a gain that, by my abstinence, may be more considerable than by fulfilling my desire.
The process of purchase and sale takes place here. If I think of some nice profit from the restriction, I will be able to work with my egoistic desire. Let us suppose that I want to steal some money lying on the table. In this case, I need clearly to imagine how the theft will lead me to jail and how I will only lose from it. Then it is not worth it.
Everything is precisely evaluated in our world. Both giving and receiving are in any case egoistic here. You just do what seems to be the most favorable thing in the given situation. In the spiritual world, one can only be exposed to the Upper Light, which transforms your true natural property of reception. It provides you with the screen. We cannot understand what it means. However, with its help we stop thinking about filling our egoism. The first correction consists in gaining strength to stop filling yourself.
If you can meet this condition, it is called the Tzimtzum Alef. You see that reception for the sake of reception is detrimental for you. Then you are given a stronger desire – to receive through giving to the Creator. Where does it come from? You begin to see that there is something called the Creator, that He is so enormous and great, that He includes you in Himself. This feeling grips you so that you wish to give to Him; you acquire the screen for the egoistic desires.
When the screen for the Behinot Shoresh, Alef, and Bet appears, the desire is still not very strong. When there is a screen for Behinot Gimel and Dalet, you become one great 'desire to give'. However, what can you actually give? Here the Creator tells you that only by receiving His light and enjoying it can you give to Him. Having transformed the intention from egoistic to altruistic, for the Creator’s sake, you start receiving. The end of correction comes when you acquire the intention for the sake of the Creator on all your egoistic desires and receive all His light.
The 'desire to receive' for the sake of the Creator is not egoistic, since it went through several phases of correction. The 'desire to receive' for one’s own sake turns first into the desire to receive nothing at all. Then the 'desire to give' everything to the Creator appears; and finally, the desire to receive everything from the Creator with the intention to bestow upon Him.
52) Now, we can understand what the 10 Sefirot from the Tabur and below are. It would be wrong to say there is only the Ohr Hassadim without any Ohr Hochma. There has to be some faint luminescence of the Ohr Hochma called VAK bli Rosh (6 ends without a head). There are 10 Sefirot in any Partzuf: the Gar is Keter, Hochma, and Bina: the Ohr Hochma is present there in all its greatness. Hesed, Gvurah, Tifferet, Netzah, Hod and Yesod form VAK, where there isthe Ohr Hassadim and a little Ohr Hochma. The tenth Sefira Malchut remains empty.
53) And now let us examine the order in which the Partzufim Galgalta, AB and SAG dress on one another. It is known that each subsequent Partzuf emerges from the Masach de Gufof the previous one after losing its Aviut, ascending, and merging withthe Masach de Rosh.
A Zivug de Haka’a with this screen is made on two kinds of the Reshimot left in the Masach de Guf of the previous Partzuf: Aviut and Hitlabshut. The Partzuf that emerges from the Rosh of the previous one descends to its Guf and dresses onto it, i.e., on its root, the Masach de Guf.
In fact, the Masach of the new Partzuf and Malchut Mizdaveget are supposed to descend to the Tabur of the previous Partzuf, since that is the place of the root and the attachment of the new Partzuf. However, owing to the Ohr Makif and Pnimi, the Masach of the previous Partzuf lost the last Behina de Aviut. Thus, only Behina Gimel de Aviut (Chazeh) remained; hence, the Masach and Malchut of the new Partzuf have no connection with the Tabur of the previous one, but only in its Chazeh, where it is attached as a branch to its root.
We learn how the entire Universe consisting of five worlds was created. We learn what preceded the creation of our universe, man. We have also learned how the upper forces gradually transformed, weakened, divided, deteriorated in quality and size, in order to recreate everything to allow the Creation to achieve the most perfect state, become equal to the Creator. It was necessary to create such an interaction between all forces that would gradually and following a certain order, influence the entire Creation, and raise all its elements to the highest spiritual level.
In fact, the Universe is a shell that, on the one hand, separates the Creator from the Creation, and, on the other hand, unites them. The creation of this shell required a huge number of levels on which the future Creation, corresponding to the properties of each level, was modeled. To that end, each of these levels had to be fully adapted to the Creation. Now we are beginning to study how the supreme power (the Creator) adjusts itself to the inferior system.
54) Therefore, the Masach of the new Partzuf (AB) descends to the Chazeh of the previous one (Galgalta). With the help of a Zivug de Haka’a with the Upper Light it creates the ten Sefirot de Rosh from the Chazeh and above – up to the Peh of the previous Partzuf, where its Malchut de Rosh is. The lower Partzuf is unable to dress the ten Sefirot de Rosh of the higher one, because it is born from the Masach de Gufof the higher Partzuf and not from its head.
Each subsequent Partzuf can attain only the Guf of the preceding one, its root, and not the Rosh – the calculations, the thoughts and the mind of the previous Partzuf. Next, the screen creates ten Sefirot de Guf of the new Partzuf from the Chazeh down to the Tabur of the previous one, while from the Tabur and below, there are ten Sefirot de Sium of the previous Partzuf. In other words, there is Behina Dalet, with which the new Partzuf cannot work due to the loss of the last Behina de Aviut during the weakening of the screen.
Therefore, the position of the Rosh, Toch, and Sof of the Partzuf AB is from the Peh de Galgalta to the Tabur. At that, the Chazeh de Galgalta is the Peh de AB, i.e., Malchut Mizdaveget, and the Tabur de Galgalta is the Sium de AB (Malchut Mesayemet).
55) The order of the creation of the Partzuf AB from Galgalta applies to the formation of the rest of the Partzufim, down to the lowest Sefira of the world of Assiya. It consists in the fact that each subsequent Partzuf emerges from the Masach de Guf of the previous one. After the Masach loses its strength, it ascends and merges with the Masach of Malchut de Rosh of the preceding Partzuf, making a Zivug de Haka’a with it. Then it descends to the Chazeh of the previous Partzuf and there, after a Zivug with the Upper Light, the ten Sefirot de Rosh arise as well as ten Sefirot Toch and Sof de Guf, thus forming the Partzuf AB of the world of Adam Kadmon.